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Theory and Design in Counseling and Psychotherapy
Susan X Day , Iowa State University and University of Houston
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CHAPTER 12: Transpersonal Development
Key Terms and Essential Concepts
Self: In Western psychology the self (small s) denotes a permanent
coalition of stable traits, maintained over time, that characterize an individual.
An Eastern concept suggests Self with a capitalized S is where the individual
lets go of ego-defined separateness to become interconnected to the Oneness
of all life. The Self transcends personally constructed attitudes that maintain
a rigid point of view to accept the transience of experience, realistically
acknowledging whatever the external world presents and whatever internal changes
occur, living within the flow of life. The transcendent Self represents a developmental
stage occurring after the self has achieved a nondefensive ego strength—open
to compassion and wisdom without pretense.
Transcendental reality: To rise above the cares of everyday
existence requires a shift in consciousness. Instead of preoccupied thoughts
of "
me"
and what "
I"
think or feel, the mind lets go of personal striving and
idiosyncratic illusions. Spiritual experience leads to an awareness of moral
thoughts and compassionate behavior.
Peak experiences: Moments of deep inspiration, wonder, ecstasy,
and spiritual awareness that are clearly different than ordinary daily routine
experiences.
Transpersonal psychology: Psychological approaches encouraging
growth beyond an emphasis on the self are said to be transpersonal. Transpersonal
is called the fourth source of psychological theory; psychoanalytic, behavioral,
and humanistic are considered the first three types. Most often the spiritual
practices of transpersonal approaches stem from Eastern traditions and lead
to an awareness of the interconnection among all forms of life.
Egoism: Characterized as self-absorption, egoism refers to
being stuck in the ego in a point of view that is limited by personal awareness.
Defining life solely by personal experience blocks the recognition of a reality
separate from the self and beyond the self. Egocentric attitudes prevent compassion
for others and acceptance of life as it actually is outside personal delusions.
The rigidity of mind that insists on a self-centered position creates emotional
difficulties and relational problems, and from a Buddhist perspective: life
suffering.
Being-needs: Allport defined psychological needs that go beyond
basic security, belonging, and self-esteem. Being-needs enhance an appreciation
of life through creativity, beauty, connecting to others, enjoying the natural
flow of experience, learning for learning’s sake, adding knowledge and contributing
to society. Being becomes a sense of self beyond one’s own needs.
Self-actualization: In Western psychology becoming all one
can be represents the epitome of development. Actualizing one’s true nature
leads to a feeling of wholeness and fulfillment.
Interdependence: A systemic network of mutually dependent living
beings implies an inherent unity in which all life is interconnected.
Altered states of consciousness: Transient states of heightened
awareness offer glimpses into reality beyond self and everyday experience. Altered
states can occur naturally and spontaneously and through regular practice of
focused attention as in meditation.
Relaxation response: A technique that teaches people to evoke
a calm and focused mind-body reaction. The program includes the repetition of
a personally meaningful word, awareness of the breath, and focused attention
while the person is performing a preferred activity such as running, praying,
physical exercise, or meditation.
Concentration: Focusing on what is present in the here-and-now,
resisting the common chatter that typically takes place in the mind. The mind
calmly pays attention to a specific object, such as a mantra, the breath, or
a defined emotion or thought. As distracting thoughts occur, or as emotional
diversions such as boredom and irritations take place, the focus is gently renewed.
A peaceful rhythm is maintained, building a feeling of well-being when this
moment in life is experienced in full appreciation.
Attention: Maintaining attention means to resist distractions
and the wandering mind’s senseless chatter. Returning the mind to concentrated
focus can occur gently, simply noting the distraction and coming back into
focus. Meditative awareness grows with fewer and fewer interruptions and with
regular practice and can eventually allow a person to call forth a sense of
inner peace in many situations. Attending to the moment opens awareness to a
self-adjusting mechanism, where balance and harmony are experienced, with the
external world accepted simply as it is, and with an internal sense of calm.
Mindfulness: Focusing on just what is, right now, each moment,
experiencing the freshness of color, sound, physical sensation, external objects,
and movement, without attachment or judgment, will allow the mind to be fully
aware. Mindfulness reveals a sense of self in time and space with full involvement
and with full awareness of the flow of the experience. Mindfulness can take
place in meditative movement, such as with yoga or walking, or in everyday experiences
where intense attention is paid.
Attachment: A negative habit of the mind, attachment indicates
clinging to a person, idea, experience, or aspect of the self without allowing
the natural flow of change, contradiction or movement. Rigidly holding on leads
to closing the mind and cutting off natural feelings, ultimately creating a
sense of isolation and despondency. Attachment is a refusal to be in touch with
life as it actually is and to resist the flow of life.
Aversion: Another negative habit of the mind in which reality
is rejected and a rebellion against the facts is felt. The mind avoids what
it deems negative and the reality is denied. Refusal to accept negatives also
cuts off actual feelings and leads to delusions. Aversion is the negative
twin of attachment.
Craving: Attaching to desired positive stimuli is another negative
habit of the mind. Passion and longing warp realistic awareness and prevent
the flow of experience as it is. Even taking behavioral steps to obtain
what is desired can be impeded by the reverie of craving.
Delusions: The mind creates personal constructs that distort
perceptions, block development, and maintain false pretenses. Obviously maintaining
a private view of reality prevents awareness of the moment and honest interactions
with others.
Dichotomies: Conceiving reality in opposing dualities labels
objects in extremes as mirror images. Dichotomies deny both the complexity of
life as systemic and the unity of life. Meanings are better placed on a continuum
with subtle shadings. Although experience is easier to describe in contrasting
terms, the richness of reality is lost.
Disidentification: A method of removing mind attachments to
conceptual labels entails focusing attention on how the mind is working and
recognizing how feelings and perceptions are distorting reality to meet personal
constructs or desires. Detaching occurs by stepping back and watching thoughts
and feelings from a distance, and observing what is happening in the internal
process. Emotional clinging is loosened and the mind can regain a fluidity
of experiencing.
Hatha-yoga: A method of cultivating maximum well-being,
hatha-yoga includes gentle exercises that induce a meditative balance of physical
action and a peaceful mind.
Vital energy: In hatha-yoga, health is maintained with the
proper flow of various energies throughout the body which consequently order
the mind.
Pranas: Vital energies are called pranas.
Asana: Hatha-yoga positions are called asanas. The body
positions limber the body and encourage all physical parts to work in harmony
and balance. Body positioning is practiced daily along with a system that includes
healthy diet, breathing exercises, and meditative concentration.
Raja-yoga: Raja-yoga emphasizes body positions that hold the
body still. Raja-yoga also includes meditation, maintaining mental control by
focusing on the breath, and letting go of external intrusions to the mind.
Karma-yoga: In addition to physical yoga practice, yoga philosophy
prescribes behavior that results in an inner sense of well-being. Thinking of
others, practicing ethical actions, and meeting responsibilities are considered
appropriate outlets for spiritual balance.
Karma: Karma is the residue of what is left from previous behavior.
How a person acts affects the whole world, and what a person sends out to the
universe will return to her.
Constructive living: The Japanese have designed several therapeutic
systems to teach how to live in a positive way. Morita and Naikan therapy methods
help individuals turn away from unhealthy self-preoccupation, determine a higher
purpose for living, and practice behaviors that are in concert with higher goals.
Morita therapy: In the Morita residential program clients rest,
work, write journal entries, receive feedback, and participate in group discussions.
Neurotic symptoms are acknowledged, but the focus remains on doing the tasks
at hand anyway. Simple limited tasks are emphasized at first, and then gradually
more tasks are added. Clients learn to appreciate small accomplishments and
to maintain awareness of the details and quality of work. The discipline of
doing becomes the focus rather than individual reactions until reactions are
interwoven with tasks. Clients learn to share amusement for minor events and
to appreciate patience and the joy of consistent effort. An attitude of gratitude
is developed, accepting the self and linking the action of doing to mental and
emotional reactions. Similar activities are utilized for clients in nonresidential
programs.
Naikan therapy: Clients in Naikan therapy review their relationships,
asking themselves, what have others done for me? What have I done in return?
and What difficulties have I caused for the other person? In answering the questions,
no reference to the other person’s flaws is allowed; answers describe only what
the client has done. Clients learn to appreciate others and to live with an
attitude of repaying kindness, rather than viewing others as in the service
of their egos. Naikan methods increase awareness of love received and of the
value of admitting mistakes. The desire to give to others develops.
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